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FHOJVI 



Adam to Japheth 



OR 



STEPS AND STAGES 



IN THE 



SPIRITUAL! ASCENT OF MAN 



BY 

GEORGE W. McCALLA 

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«|*f/A 






PHILADELPHIA 
George W. McCALLA 

1900 



1 



TWO COPIES RECEIVED, 

library of CoigtfM 
Offico ef tbi 

WAY 1 6 1900 

BegUter of CopyHf|| fc 
8EC0N0 COPY, ^t^ ^? «-? 

CCfit y ( t?te 

61680 

Entered according to Act of Congress in the year 1900, by 

Geo. W. McCalla, in the office of the Librarian 

of Congress, at Washington, D. C. 



* » 



« * « 



• 



CONTENTS. 

I. PAGE. 

The Word within the Word 5 

II. 

Explanation of the Chart 15 

III. 

From Adam to Enosh 20 

IV. 

From Kenan to Jered 28 

V. , 

From Henoch to Lamech 35 

VI. 

Noah — Shem, Ham, and Japheth 61 



PREFACE. 



TF a perusal of the contents of this short trea- 
tise on the l< Steps and stages in the spiritual 
ascent of man," shall in any wise serve to enlight- 
en, nourish, and refresh the reader, and beget in 
him or her greater diligence in pressing toward 
the mark for the prize of our high calling of God 
in Christ Jesus, the writer's design in sending it 
forth will be fulfilled. 









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FROM ADAM TO JAPHETH, 

OR, STEPS AND STAGES IN 

THE SPIRITUAL ASCENT OF MAN. 



CHAPTER I. 

The Word Within The Word. 

/ HpHE first four verses of the first chapter of 
■^ first Chronicles, read as follows : 
i. Adam, Sheth, Enosh. 

2. Kenan, Mahalaleel, Jered. 

3. Henoch, Methuselah, Lamech. 

4. Noah, Shem, Ham, and Japheth. 

To a large majority of Bible readers, the 
verses above quoted, fail to present anything 
of spiritual instruction or profit, in fact, many 
are likely to pass them by without reading them ; 
and do so, without the least hesitation, or com- 
punction of conscience, yet, perhaps, not with- 



From Adam to Japheth. 

out an inward questioning as to how the reading- 
over of the mere names of certain persons, could 
in any way serve to either nourish or enlighten, 
the soul and spirit of man. And yet, in Paul's 
second epistle to Timothy we read, that " All 
Scripture is given by inspiration of God, and is 
profitable for doctrine, for reproof, for correction, 
for instruction in righteousness: that the man of 
God may be perfect, and thoroughly furnished 
unto all good works." If, therefore, it is true, as 
the Apostle declares, that all Scripture is appli- 
cable to the life of a believer, and is in this sense 
"profitable" then, there must be something even 
in the verses we have quoted, which if discovered, 
will be helpful in the direction of our spiritual 
development and perfection. 

In the letter alone, we fail to discover any- 
thing beyond the simple record of the line of 
genealogies from Adam to Japheth. And as the 
letter does not afford us anything to our spiritual 
profit, it is thus evident that we must seek in an- 
other direction, if we are to find anything spir- 

6 



From Adam to Japheth. 

itually helpful in this list of names. Hence, we 
must search, to see if a spiritual sense, or hidden 
meaning does not lie within, or beneath the letter, 
as "treasure hid\\\ a field." But before we can 
make a search that will be spiritually ^ profita- 
ble "%s well as successful, we must realize that the 
Well of spiritual Truth is deep; that of ourselves 
we have nothing to draw with (Jno. iv: n); and 
be ready to say with one of old (as a confession of 
our conscious despair as regards our own ability), 
onlv "in Thv Light, shall we see light." Yea, 
we must be the subjects of that anointing of the 
Spirit which opens the eye of the inward man, 
and enables him to see that, which the eye of the 
natural or outward man, never can behold ; for 
of the natural man as regards "the things of the 
Spirit of God, n it must always be said : "Having 
eyes to see, ye see not;" because the things of 
the Spirit "are spiritually discerned." 

An able spiritual writer in treating on the 
inner sense of the Bible, thus expresses himself: 
"When we come to a passage of Scripture, from 



From Adam to Japheth. 

the letter of which, we cannot draw any instruc- 
tion of practical use, we must remember that the 
Almio-htv God has spoken it ; and though the 
literal sense, which is in man's language, appears 
unimportant, yet the spiritual sense, which is 
God's lano'uao'e, must contain matter of the high- 
est importance and benefit to man." That such 
teaching concerning the spiritual sense of the Bi- 
ble is not a new invention, or latter day discov- 
ery, we may find ample proof in the writings of 
the early Christian Fathers. We might quote 
pages had we space, and were it necessary, of 
writings on this line from Origen, Jerome, Greg- 
ory the great, Eusebius, Ireneus, and other early 
writers, who held that the spirit of the Word in 
its relation to the literal Word, is like unto the 
spirit of man which dwells within, and is stipei r ior 
to the body. Jerome savs : ' k All that we read in 
the Sacred Books is pure and bright, even in the 
bark ; but it is sweeter in the pith. And he who 
would come to the kernel, must first break the 

shells He then quotes the words of the Psalm - 

8 



From Adam to Japlietli. 

ist : "Open Thou mine eyes, that I may behold 
wondrous things out of Thy law.' "In all 
things," says Augustine, "that He hath spoken 
unto us (in His written Word), we must seek for 
the spiritual meaning, to ascertain which, your 
desires in the name of Christ will assist you." 
Ao'ain he savs : "Barley, as vou know, is so 
formed that you come with difficulty to the nour- 
ishing part of it, wrapped up as it is in a cover- 
ing of chaff, and that chaff stiff and cleaving, so as 
not to be stripped off without some trouble. Such 
is the letter of the Old Testament, clothed with 
the wrappings of carnal sacraments, or tokens ; 
but if you once come to its marrow, it nourishes 
and satisfies." 

In his "Lectures on the Figurative Lan- 
guage of Scripture," W. Jones says: "The hid- 
den wisdom of the Scriptures is to be considered 
as treasure hid in the earth, for which men must 
search with that same zeal and labor, with which 
they penetrate into a mine of gold ; for when our 
Saviour commands us to search the Scriptures for 

9 



From Adam to Japheth. 

their testimony of himself, the language of the 
precept implies that kind of searching by which 
gold and silver are discovered under Ground." 
Another author assures us that, "The Hebrew 
word for search, signifies, to dive into the sub- 
lime, profound, mystical, allegorical, and pro- 
phetical senses of Holy Scripture. ' ' While Philo 
Judseus declares, that: "The zvhole law of Mo- 
ses, is like to a living creature, whose body is 
the literal sense ; but the soul, the more inward 
and hidden meaning covered tinder the sense of 
the letter." Another old and gifted writer thus 
expresses himself: "The Scripture is obscure 
and mystical even in its historical passages. Who 
would believe that in the history of Hagar and 
Sarah, the mystery of both Testaments was 
couched, but this Paul himself hath told us in 
Gal. iv : 22." "The Law hath both a shell and 
a kernel-, it is the letter that speaks, but the 
spirit interprets," writes another. 

We are well aware of the fact, that many 

professed Christians are bitterly opposed to the 

10 



From Adam to Japlietli. 

spiritualizing of the Scriptures, and are ready to 
charge all who thus interpret them with being 
mystics, dreamers, idealists, fantasts, spiritual- 
ists, or something worse ; and yet, the fact re- 
mains, that those whose spiritual eyes have been 
opened discover Bread from Heaven, where their 
critics see only a stone, or hard fact of history. 
Those who discern the spiritual sense, and those 
who see it not, are comparable to Elisha and his 
servant Gehazi, in the account given of them in 
2 Kings vi: 15-17. Elisha not only saw with 
his natural eves the host that had come to take 
him prisoner, but he beheld with his spiritual 
eyes a greater host arrayed for his protection, so 
he was preserved from fear. Gehazi seeing only 
with his outward eves saw nothing but his mas- 
ter and himself on one side, while against them, 
a great host were assembled, and closing in upon 
them. No wonder he cried : " Alas, my master! 
how shall we do? n But after Elisha had prayed 
and Gehazi's inner eye was opened, then he saw 

for himself, that which he could not have be- 
ll 



From Adam to Japheth. 

lieved existed, so long as his spiritual eyes were 
unopened. So while one class of interpreters of 
the Bible, see clearly a spiritual sense within the 
literal, the other class are simply blind, but know 
it not. For it is as much, and as wholly, the 
work of the Spirit, to convince us of our blindness 
in regard to things spiritual, as it is to open our 
spiritual eyes in answer to our cry : "Lord, that 
L might receive my sight." 

Our attention was first called to the spiritual 
signification of the portion of Scripture under 
consideration, by reading some years ago, a short 
explanation of the first ten names, given by T. 
Bromley. During the year 1897, the subject was 
suddenly brought afresh to our mind, and began 
to open up by the illumining of the Spirit, in a 
somewhat different manner to that given by the 
above mentioned writer. Then, a chart, or dia- 
gram was given, as by revelation ; for up to this 
time we had never had any leadings along such 
a line. But before we had time to get the sub- 
ject matter into proper shape, either for discourse 



19 



From Adam to Japheth. 

or print, we were taken suddenly ill. Since our 
recovery, nearly one year ago, we have had no 
liberty to take the matter up again till now. A 
fresh concern being laid upon us, to give forth 
publicly, that which has been discovered to us 
interiorly bv the Spirit of Truth, we now yen- 
ture on the service, depending upon the same 
Holy Spirit for the power to utter in words that 
which our spiritual eyes have been privileged to 
behold. It will be our aim, to discover to our 
readers that these thirteen names, set forth (when 
spiritually interpreted), the different degrees of 
unfoldment to be passed through, if one would 
leave the old Adam-nature, and attain to the 
stature of a perfect man in Christ Jesus. 



12 



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CHAPTER II. 

Explanation of the CJiai't. 

r^HE chart on opposite page, is intended to 
illustrate and help make clear the portion 
of Scripture we are considering. It sets forth, 
when rightly understood, the various and succes- 
sive stages of experience (as before stated), that 
are passed through by man, in the course or pro- 
cess of his progression and ascension from an 
earthly, or lapsed condition, to a heavenly, or re- 
deemed state. With Adam before his transgres- 
sion, the chart has nothing to do. It begins with 
Adam in his fallen condition, or after Eden had 
been lost, and it closes with man in the posses- 
sion and enjoyment of full redemption, or Para- 
dise restored. 

It will be noticed that the ovals are divided 

15 



From Adam to Japheth. 

into three parts or portions, and yet these three 
divisions, are intended to represent but one per- 
fect stage of development, symbolized by the oval. 
By the sections, it is intended to show, that in 
every dispensation or stage of experience, there 
are the three divisions of (i) morning, (2) noon, 
and (3) night, to be passed through, or a begin- 
ning, middle, and end. The beginning and the 
ending of each oval is pointed, to show that the 
beginning of each stage of spiritual development 
is small (is but a point or germ) ; from which it 
develops and expands in life, light, and power, 
until it reaches its zenith or noon- tide glory (as 
illustrated by the middle and broad division of 
the oval) ; from whence, it begins to wane and de- 
crease, and thus commences to contract as a nec- 
essary factor in the creation of hunger and thirs 
for something deeper and better. The oval in 
itself, therefore, represents an ovum, or a seed, 
in which a new germ of life is fructified, and 
from out of which, there is ati emission, or birth 
out of a lower, into a higher phase of life. 

16 



From Adam to Japheth. 

The overlapping of the points of the ovajs, 
is to show, that in the beofiniiiii£ of each new 
dispensation or plane of experience, there is for a 
time, more or less blending of the old and new. 
Bat as progress is made in the new, the old de- 
creases, until all that pertained to the old order 
has vanished out of sight, and behold! all things 
have become new. There are three ovals, be- 
cause there are three days or dispensations to be 
passed through, before man can enter into or ex- 
perience, the true spiritual resurrection. ct The 
third day, I shall be perfected," said Jesus. 

The square within the circle, represents the 
New Jerusalem state, or experience which is called 
in Scripture, the city that lieth four-square (Rev. 
xxi : 1 6). And those who enter through the 
gate into this city whose builder and maker is 
God (Heb. xi : 10), possess a perfectly rounded 
out, and symmetrical experience, which each gate 
being of a single pearl, symbolizes (Rev. xxi: 21). 
And all such exemplify by their everyday life, 
that they possess an experience, which is truly 

17 



From Adam to Japheth. 

square, for the length and breadth, and the depth 
and height of it are equal. 

On the first three planes of experience, but 
three degrees are requisite in order to a perfect- 
ing in each dispensation, but these three planes 
signify "that which is in part,' 1 and which is to 
pass away ; for they each, are simply preparative 
of something higher, yet to follow ; but when the 
fourth dispensation is reached, then " that which 
is perfect is come'' to the soul, and its sun no 
more goes down, for there cannot be any more 
night there, since the glory of God doth lighten 
it, and the Lamb is the light thereof (Rev. xxi). 
The kingdom which cannot be moved, has nozc 
truly been received, even that kingdom which is 
not in word, but in power. 

From Adam to Euosh, represents an earthly 

state. From Kenan to Jerad, a religious state. 

From Henoch to Lamech, a spiritual state. From 

Noah to Japheth, a celestial state. Thus we have 

four stages : Nature, Law, Grace, and Glory ; and 

see the order, in which Christ is made unto us 

is 



Front Adam to Japheth. 

"(i) Wisdom, (2) Righteousness, (3) Sanctifica- 
tion, and (4) Redemption.'' 

The signification of the numbers three, four, 
six, nine, ten, and thirteen, will be explained in 
their proper places. The letters X. S. E. and W. 
are the four signs of the compass, and signify, as 
will be shown later on, they^wr-sidedness of the 
experience here known. For light and shade, 
and heat and cold, or the physical, intellectual, 
moral, and religious spheres of the fully redeemed 
man, are here perfectly interblended, and by this 
interpenetration of each other, an entirely new, 
and paradisiacal temperament is produced ; and a 
new heaven, and a nezv earth established. 



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CHAPTER III. 
From Adam to Enosli. 

TN the opening chapter it was stated, that it 
would be our aim, to disclose to our readers, 
that the thirteen names found in I Chronicles i: 
1-4, when spiritually interpreted reveal the vari- 
ous degrees of uufoldment to be passed through, 
if one would leave the old Adam-nature, and 
attain perfect manhood — the measure of the stat- 
ure of the fulness of Christ (Eph. iv : 13). We 
will, therefore, in this chapter consider the first 
dispensation (that has to do with man's redemp- 
tion), which begins in Adam, and ends in Enosh. 
But, before we proceed to the unfolding of the 

20 



From Adam to Japheth. 

experiences signified by the names: Adam, Sheth, 
and Enosh, we invite your attention to an ex- 
tract from the writings of Thos. Bromley, con- 
cerning the signification of Bible names; he says: 
"That much of the historical part of the Old 
Testament, contains a moral and spiritual sense, 
in the signification of the Hebrew names, may 
be manifest to those who understanding that 
language, and also the more deep work of re- 
generation, will impartially apply themselves to 
compare one with the other. Yea, if we without 
predjudice reflect upon the abundance of Hebrew 
names and their significations, comparing them 
with the context, where they are met with ; 
though we have not those deeper experiences in 
the work of the new birth, vet in them, we may 
discern many excellent divine truths, manifestly 
distinct from the literal sense." What we may 
say in explanation of these names, will in no- 
wise unfold all the truths they are capable of re- 
vealing, but we trust that our interpretation will 
suggest more, than we have space to declare. 

21 



From Adam to JaphetJi. 

We now proceed to explain the three names 
found in the first oval. In the interpretation we 
shall give, the first name in each oval, will rep- 
resent, or stand for, the characteristic qualities 
of that particular dispensation, or phase of expe- 
rience. The second name, will set forth the un- 
folding or expanding of that phase of experience 
which the first name stands for, while the third 
name will import, the contraction and closing of 
the dispensation signified by the first name. So 
that Adam, Sheth, and Enosh, will be consid- 
ered as setting forth the three phases which may 
be called the mornings noon, and night, of that 
dispensation signified by the name Adam. For we 
read in Gen. v: 12, thatGod " called their name 
Adam, in tlie day when they were created*" so 
this first dispensation will be called the Adam- 
stage, because of the condition his name implies. 

The word Adam, signifies : earthy, red earth, 
the ground. The name is supposed to have been 
given to remind man of his origin — the earth. 
Sheth means : appointed, to be set, or settled as 

22 



From Adam to Japheth, 

a foundation. It was his posterity, who were 
called u the sons of God, n in contradistinction to 
Cain's, who were called "the sons of men." 
When lie was born his mother gave him the name, 
because said she: "God hath appointed me an- 
other seed instead of Abel, whom Cain slew.' 
Enosh means : man, sick, sorrowful, despaired 
of, mortal man. It is derived from a root which 
signifies: to be incurable. We read that this 
name differs from Adham — man, in this sense, 
that while Adam refers only to his origin, the 
earth: this name Knosh — man, bears witness to 
his frail and mortal nature. 

In the dispensation represented by these 
three names, we see first in Adam, man in his 
natural or unregenerate state, which is a con- 
dition of death or inaction, in so far as divine 
life and its manifestations are concerned. He is 
as it were a desert, or barren ground, which has 
remained uncultivated ; and yet, earth that has 
hidden in it, the possibility of being so worked 
upon and with, as to bring forth in aftertime an 

23 



From Adam to Japhetli. 

abundant harvest of o-odlv fruit. We see second- 
ly in Sheth, the appointed seed, which is being 
set or planted in this earth, and which is to be- 
come a settled foundation for the upbuilding of 
the nezv Adam-nature, that shall be called u the 
sou of God. " For there is experienced in Sheth, 
a reaching out after a higher and better order of 
life, but it is the arm of flesh [red earth) at work, 
seeking in its own strength and way to get the 
victory over sin and death; for man has yet to 
learn by failure and sad experience, that he can 
of himself do nothing in the way of transforming 
his nature ; that while his desires and aspirations 
are right and good, yet the means employed to 
reach the goal, are wholly inadequate for accom- 
plishing such a purpose; that all confidence in 
the arm of flesh must be lost; that self-effort is a 
failure; that true righteousness is u born, not of 
blood, nor of the will of the flesh (red earth), nor 
of the will of man, but of God;" that "it is not 
of him that willeth, nor of him that runneth, but 

of God who showeth mercy." Hence, he seeks 

24 



From Adam to Jap lie th. 

or goeth about to establish his own righteousness, 
and so, taking a path that at this stage of his un- 
derstanding seemeth to be right, lie sooner or 
later discovers that it only brings disappointment 
and death to his cherished expectations. And 
yet, the mistake here made through ignorance, 
serves in the end, to bring him to a state of true 
repentance and dependence upon God, to a posi- 
tion where he begins to look heavenward, and to 
hope for the strength which cometh from above. 
For the incipient stage of trite knowledge is expe- 
rienced by man in the Enosh state, that is, in the 
latter or closing portion of it; when he is ready, 
to confess that he is sick, and that he wholly de- 
spairs of having any ability in himself to bring 
about a cure, or re-formation; and therefore, be- 
comes truly sorrowful, with that kind of sorrow 
he will not need to repent of. For an ancient 
writer declares that Enosh means: hope, and we 
are told in the Scriptures, that after Enosh was 
born, ^ then began men to call upon the name 
of the Eord." Thus, as man's confidence in 

25 



• From Adam to Japheth. 

his own strength diminishes, he is, though un- 
consciously, drifting nearer and nearer toward 
that point or crisis, where "the grace of God 
which bringeth salvation,' 1 shall not only ap- 
pear as a revelation to his mind, but be inwardly 
known in its saving power. 

Within this dispensation, therefore, Christ 
is made unto man Wisdom ; not in the highest 
sense of the word, but in the measure implied in 
the sentence : "The fear of the Lord is the begin- 
ning oi wisdom.' For there is here laid, the 
foundation of true re-generation, even the quick- 
ening of "the seed of the woman,' which is to 
"bruise the serpent's head," and finally ki destroy 
him, who hath the power of death, that is, the 
devil.' The redemptive work wrought during 
this first dispensation, is not at once discernible, 
but like the leaven hid in the three measures of 
meal, is secretly, yet surely at work. Hence, 
the change is here "made in secret, and curiously 
wrought in the lowest parts of the earth ;" but 
in God's own appointed time, it will outwardly 

26 



From Adam to Japheth. 

be made manifest. "For there is nothing cov- 
ered, that shall not be revealed ; and hid, that 
shall not be known.' 1 

The Adam-dispensation, then, in the three 
degrees mentioned, has to do with man in his 
natural, or unrenewed condition — it is ground 
or earth, in which the good seed of the kingdom 
has already been sown, and which shall in dtie 
time, bring forth fruit both to the glory and praise 
of Him, who created it. 



27 










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CHAPTER IV. 
From Kenan to Jered. 

TN the preceding chapter, we sought to show, 
^ how the first oval, and the names enclosed 
therein, represented man in his natural, or un- 
renewed condition. In this chapter, we will 
consider the second oval, and the three names 
therein, viz., Kenan, Mahalaleel, and Jered ; and 
seek to disclose how they represent the second, 
or religious stage, in the evolution of the Christ- 
like, or perfect man. This oval represents that 
dispensation, in which Christ Jesus becomes un- 
to man, u Righteousness" from God. For lack of 
space, and on account of the familiarity of our 

28 



From Adam to fapheth. 

readers with what is generally apprehended and 
experienced in the first stages of the religions life, 
we shall but briefly touch upon, the peculiar char- 
acteristics of this dispensation. 

As before stated : The overlapping of the 
points of the ovals, is to show that in the begin- 
ning of each new dispensation, or advanced 
plane of experience, there is for a season, more 
or less blendiuo- of the old and the new. This 
is confirmed in the signification of the name 
Kenan, which means : lamentation, mourning, 
being purchased, possession. For, the sorrow 
which had its rise in Enosh, is still at w r ork in 
Kenan, but the ^ despaired of " phase of sorrow, 
has disappeared; and in Kenan, the consolation 
of '* being purchased," or lt bought with a price,' 
and the introductory stao-e, of man's coming; into 
u possession" of God's free gift unto f testifica- 
tion of life (Rom. v: 18), is known. Hence, at 
this stage, "saving faith" is born ; for the mourn- 
ing here experienced, is the effect of that "godly 
sorrow" which "worketh Repentance to Salva- 

29 



From Adam to Japlieth. 

tion, not to be repented of. J ' For here, ' ' the light 
of the glorious gospel of Christ," shines unto him, 
and "the Righteousness which is by faith^ be- 
comes his inheritance, or God-given possession^ 
and he now discovers, that the sorrow which he 
has experienced, has been the instrument of the 
Divine Sculptor (for Kenan, also means : to cni), 
who has been seeking to fashion him, into the 
likeness of His ozvn moral image. 

But the noontide glory of this dispensation, 
is reached in Malialaleel, whose name means: 
praiser of God, illumination of God. Where 
man finds, such comfort and satisfaction in the 
measure of salvation already received, as to give 
him no occasion to search for any higher plane of 
redemptive experience. He is filled with joy un- 
speakable, and praise to God for the light of his 
countenance, is continually in his mouth. His 
desire is, to be found righteous before God, and 
to walk "in all the commandments and ordi- 
nances of the Lord blameless," lie is "careful to 
maintain good works,' and seeks to "adorn the 

20 



Fro?n Adam to Japheth. 

doctrine of our God and Saviour ; n he exhorts, 
warns, reproves, and labors to do good unto all 
men as occasion offers. Thus he earnestly and 
faithfully, seeks simply to become rooted and es- 
tablished, as well as fruitful, in the dispensation 
of grace, in which he now stands. 

But in due course of time, the illumination 
of God, shines so brightly, as to pierce even to the 
dividing asunder of the soul and spirit, and of the 
joints and marrow 7 , and becomes such a discerner 
and revealer of the thouohts and intents of his 
heart (Heb. iv : 12), that the revelation given of 
his real inward condition, causes him to cry : 
lc Create in me a clean heart, O God, and renew 
a right spirit within me." He has at- last, 
reached the Jered stage, this name signifies: to 
descend, to go down. The name u Jordan,' 
which means : rapid descender, is derived from 
the same root. Truly his present experience, is 
a rapid descent, or coming down from the ele- 
vated condition of praising God, to the attitude 

of an imploring seeker of grace. For, he is now 

21 



From Ada?n to Japheth. 

assured, that "without holiness no man shall see 
the Lord,' 1 and recognizes the Divine call, to 
leave the first principles of the doctrine of 
Christ, and press on to perfection (Heb. vi : i, 2). 
He now painfully realizes, how far frcm being 
either full or satisfactory ; his present deliverance 
from the power of sin is, for, when lie would 
do good, he finds evil present with him ; and the 
things he hates, he discovers himself at times 
doing, while many of the things which he would 
do, he leaves undone; thus he discovers a law at 
work in his members, which wars against the 
law of his mind or spirit, and in his helplessness 
he cries : " O wretched man that I am, who shall 
deliver me, from the body of this death?' It is 
indeed a period, when the search-light of God's 
Truth, goes down into the depths of man's na- 
ture, and when his enlightened spirit becomes 
the lamp of the Lord, searching all the inner 
chambers of the body (Prov. xx : 27). For he 
now perceives, as never before, that God requires 
truth in the inward parts ; and through this deep 

32 



From Adam to Japheth. 

searching, preparation is being made for a further 
descending of the Spirit of Christ, into the lower 
or uttermost parts of his earthly nature, for 
there too; must the salvation of Jehovah, be- 
come fully known. 

In the Jered stage, then, man begins to long 
for the knowledge of that experience, in which, 
Christ shall be made unto him Sanctification, 
In the which, he shall be "dead indeed unto 
sin," and his whole being u alive unto God,' 
so that he can serve God ' ' in Holiness and Right- 
eousness, all the days of his life.' For the 
Jered stage is the sixth, and six signifies : the 
measure of a man, and also: combat or labor. It 
applies to the last day of the six, in which man 
must labor, and do all his work ; and thus, w T e 
find him here, in combat with indwelling sin, 
and laboring, that he may enter into the rest that 
remaineth for the people of God (Heb. iv). 

That this second dispensation (in a spiritual 
sense) is one of Law, rather than of Grace, w T ill 
only be understood and acknowledged, after man 



33 



From Adam to Japheth, 

has passed on, into the third dispensation, and 
comes to look back upon the second, from the 
vantage ground, of a higher experience, and a 
clearer understanding of the Truth. For in Ma- 
halaleel, the height of this dispensation is seen, 
and his is the fifth name in our list; and kk the 
number fivej (says M. Mahan, in his work en- 
titled : kk The Numerals of Scripture"), "ismore 
commonly associated with the Pentateuch, or 
five books of Moses, and is used as a svmbol 
of the Law." 



34 



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5" 



CHAPTER V. 
From Henoch to Lamech. 

H^HE third oval, in which the names Henoch ^ 
Methuselah, and Lamech appear, represents 
the spiritual dispensation (in the development 
of the perfect or Christ-like man), wherein Christ 
is made ' c Sanctification" unto man. Six names 
have already been considered, seven still await 
an explanation. Six is said to be the number of 
a man, because man was created on the sixth 
day. It represents , therefore, "the earthly, not 
necessarily antagonistic to the spiritual', but in 
need of the Spirit ; it is defective and imperfect, 
but not positively evil. ' ' But seven is u the Sab- 

35 



From Adam to Jap he th. 

batical number of the Spirit. 1 Hence, the first 
six names may be understood as representing the 
measure or stature of a "son of man " while the 
remaining seven, set forth the measure or stature 
of a ' ' son of God. " Again, as one is the number 
of .the Most High, and six is the number of man, 
therefore seven here signifies, the conjunction of 
man with God, by which he becomes a "partak- 
er of the Divine nature, having escaped the cor- 
ruption that is in the world through lust." 

The Henoch stage is not onlv the first in the 
triad we are now considering (which belong to 
the spiritual dispensation), but it is the first of 
the seven names which belong to the measure of 
the Divine-man. In the Kabbalah, the words of 
Prov. xxii : 6, "Train up a child," &c. , is ren- 
dered : "Enoch hath been made into a boy, ac- 
cording to his path." 

In the Jered stage, we saw man hungering 

and thirsting after that "Holiness without which 

no man shall see the Lord." In Henoch, the 

blessing sought after in Jered, has been received, 

36 



From Adam to Japlieth. 

the cleansing from all that defileth is known. 
For "two cannot walk together except they be 
agreed," and the Bible testifies, that "Enoch 
walked with God. n In Henoch, therefore, the 
carnal mind, which is enmity against God, has 
ceased to exist, and man being renewed in the 
spirit of his mind, is now proving "what is that 
good, and acceptable, and perfect, will of God/ 

Our readers have no doubt observed, that 
in the portion of Scripture we are considering, 
Enoch is called Henoch, an H being prefixed to 
his name. Andrew Jukes, in speaking of the 
change of Abram and Sarar s names by the addi- 
tion 'of an H to each, says : 4 1 Here the Lord takes 
something of his own name (for the added H is 
a special part of the Divine name), and adds it to 
the elect, thus in a new name giving them a new 
character. What he adds, is the mystic letter 
H, that sound which is only formed bv an out- 
breathing; the addition of which showed how 
the elect should be made fruitful even by the 
Lord's out-breath, that is the Holy Spirit. . . To 

37 



From Adam to Japheth. 

obtain fruit, Ave must obtain the 'new name;' a 
new character must be in- wrought, the result of 
the gift of the Spirit or Breath of Him, who by 
a communication of himself moulds us to his 
pleasure." In the Henoch stage, therefore, al- 
though man does not receive the full Pentecostal 
baptism of the Spirit, he gets the earnest or fore- 
taste of it, as the disciples did, when Jesus is 
said to have "breathed on them and said unto 
them: Receive ye the Holy Ghost." 

The name Henoch, means: dedicated, initi- 
ated, taught, flowing. Hence in Henoch, man 
comes to experience what John meant when he 
wrote : "If we walk in the light, as he is in the 
light, we have fellowship one with another, and 
the blood of Jesus Christ his Son cleanseth us 
from all sin. M In Gen. ix : 4, we are told that 
the blood is the LIFE, and here man experiences, 
the inflowing of that "spirit of Life in Christ 
Jesus,' which makes him "free from the law of 
sin and death;" and thus, he who once cried: 

"Purge me with hyssop and I shall be clean, 

38 



From Adam to Jap he th. 

wash me, and I shall be whiter than snow/ has 
now the inward witness of the Spirit, declaring : 
u You are washed/ "you are sanctified." The 
dedication of man to God's will, and service, is 
now without any conscious reservation. He has 
been taught the way of God more perfectly. He 
is initiated into that glorious company, who 
have u washed their robes and made them white 
in the blood of the Lamb," and in the joyfulness 
of conscious victory over the power of the adver- 
sary, he presses on that he may come to know 
the length and breadth, and depth and height, 
of the experience that belong to a life of entire 
1 c Sanctification. ' ' 

The fulness and meridian o-lorv of this 
third dispensation, is revealed and experienced, 
when man reaches the Methuselah stage. For 
man in a life of entire u Sanctification" realizes, 
that he has truly been brought u out of the strait, 
into a broad place, where there is no straitness. n 
For the spiritual table, which God now spreads 

before him, even in the face of his enemies and 

39 



From Adam to Japheth. 

opposers, is so "full of fatness," that lie not only 
eats the fat, and drinks the sweet himself, but is 
permitted to send portions unto them for whom 
nothing is prepared (Neh. viii : 10). It is here, 
also, that all service for God becomes a pleasure 
and delight, for man is now prepared to say: "I 
delight to do thy will, O God." He has taken 
upon himself, Christ's yoke, and is proving that it 
is truly easy, that Christ's burden is indeed light. 
Prayer has now become, the very vital breath of 
the soul, hence, is unceasing; and brings forth 
an abundant fruitage, not only to the joy and 
blessing of the petitioner, but to many he is led 
to intercede for. The honor which cometh from 
men, is no longer craved or sought after, but he 
seeks only that eminence, which the Lord prom- 
ised, when he said : "If any man serve me, him 
will my Father honor." Here it is, that man 
having brought all of his tithes into God's store- 
house, witnesses the promised opening of the 
windows of heaven, and the pouring out of more 
blessings than he has room to receive. In this 

40 



From Adam to JaplictJi. 

stage, doubts and darkness have no place, for the 
faith of assurance, and the light of God's coun- 
tenance, have driven them far awav. To the 
voice of God, man's ear is now open and atten- 
tive; but to the voice of the tempter it is closed 
and sealed. Here also, man is faithful in the 
performance of all temporal and secular obliga- 
tions; realizing that if lie performs these as unto 
the Lord, they become a means of grace to him, 
and are as well pleasing to the Lord, as any 
religious or spiritual performance could be. He 
is as diligent in business as it is needful; in 
order to "provide things honest, in the sight of 
airmen.;" but suffers no secular employment, or 
earthly interest, to rob him of the consciousness 

of the Divine presence, and approval. Perfect 
love casts out all fear, but a filial fear or rev- 
erence, which causes him to be watchful lest he 
should fail to hear "the still small Voice," of 
his heavenly Father. Indeed, he is so delivered 
from u the fear of man which bringeth a snare,' 
that he can now say with Paul : "With me it is 

41 



From Adam to Japheth. 

a small thing, that I should be judged of man's 

judgment . . . He that judgeth me is the Lord 
. . . who both will bring to light the hidden 

things of darkness, and make manifest the coun- 
sels of hearts." All of his members are now 
yielded as servants of righteousness unto God, 
and Cv Holiness unto the Lord,' 1 is the one aim of 
his life, in all that he does, and in all that he 
refrains from doing - . 

Having briefly described the blessed expe- 
rience here enjoyed, we will now consider the 
several definitions of the word Methuselah. One 
of the meanings of this word, is : the sending 
forth of death. And here truly, ' c the sentence of 
deatli' has been declared against all that is sin- 
ful and unclean, for vv the sword of the Spirit, 
which is the word of God," is now constantly 
wielded against all that is in the smallest degree, 
at enmity with the revealed will of God. And 

we 

just as clearly as man once recognized a law in 
his members warring against the law of his mind, 
or spirit (Rom. vii : 23), does he now realize that 

42 



From Adam to Japheth. 

he is "dead indeed unto sin, but alive unto 
God.' For although he is crucified with Christ, 
yet nevertheless he lives ; for his being put to 
death in the flesh, has resulted in his being quick- 
ened in the spirit. 

Methuselah also signifies : the spoiling of 
death. Iu the Jered stage we found man crying : 
"O wretched man that I am, who shall deliver 
me, from the body of this death?" But in the 
Methuselah stage, he is able to utter the victor's 
cry: ct I thank God, through Jesus Christ our 
Lord,' that where sin once reigned unto death, 
grace now reigns through righteousness unto 
life (Rom. v: 21). For death is the wages of 
sin, and man having ceased to serve sin, is no 
longer a recipient of its wages, but now inherits 
the gift of God, which is eternal Life. And thus 
death is truly spoiled, or u swallowed up in vic- 
tory," for man is now yielded unto God as one 
who is alive from the dead, and being raised 
from the dead, death hath no more dominion 
over him. (Rom. vi : 9). 

43 



From Adam to Japheth. 

The name Methuselah is also said to mean : 
the man of the dart, or arrow, "because he stood 
on his defence, and using his skill in weapons, in 
the last times of the first world, lie was able to 
resist the warlike, murderous Cainites. n So in 
the experience of "Sanctijication" man possess- 
ing clean hands, and a pure heart, and being de- 
livered from all vanity and deceit, has been per- 
mitted to ascend the Mount of God, of which it 
is said: "If so much as a beast touch the moun- 
tain, it shall be stoned or thrust through with a 
dart. y For the redeemed of the Lord, are armed 
with bows, and can use both the ri^ht hand and 
the left in hurlino- stones and shooting arrozvs 
out of a bow (i Chron. xii : 2), while with their 
shield of faith, they are able to quench all the 
fiery darts of the wicked (Eph. vi : 16). 

Another definition of Methuselah, is: the 
shoot, or germ. "That is, of great posterity, one 
rich in children, and children's children. n And 
concerning the Sanctified man it is written : ' c He 
that abideth in Me,- and I in him, the same bring- 

44 



From Adam- to Japheth. 
eth forth much fruit." For beino- made free 

o 

from sin, man lias his "fruit unto holiness." In 

his life the fruits of the Spirit are now brought 
forth, which are: "Love, joy, peace, lougsuffer- 
ing, gentleness, goodness, faith, meekness, tem- 
perance." As seven is called, the number of lib- 
erty, because the seventh year, the Hebrew ser- 
vant did challenge liberty for himself; eight, 
which is the number of Methuselah, is the oc- 
tave number, the completion and crown of seven. 

Lack of space prevents us from giving any- 
thing like a full or complete exposition of the 
Grace and blessedness that is known and expe- 
rienced by man in the fulness, or Methuselah 
stage of '• Sanctification" we have only attempted 
to give a few of the features which are peculiar 
to such a dispensation of God's Grace. 

From what has been written it might seem 

that man must here have surely reached, "the 

mark for the prize of the high calling of God in 

Christ Jesus, n and has nothing further to seek 

after, but to be established in the present meas- 

45 



From Adam to Japhetli. 

ure of Divine Grace; but such is not the case. 
" It is an unvarying law in the Divine economy, 
that the higher the soul rises in holiness, the 

more earnest are its outreachings after greater 
heights, and the more fixed and determined are 
its upward stragglings;" Hence, as man follows 
on, and draws near to the next, and last stage of 
this iJiird dispensation, an increase of light, and 
experience, and observation, both of things ap- 
pearing in his own life, and the lives of others 
claiming to enjoy a like experience, together 
with fresh unfoldings of the Scriptures, con- 
vince him that u there remaineth vet very much 
land to be possessed. n 

When the Lamech stage is reached, then, 
man's dissatisfaction with his present attain- 
ments in the Divine life, which began in the 
latter part of the Methuselah stage, becomes 
more and more pronounced ; so that the degree 
of experience which once brought satiety to his 
soul, no longer proves to be c 'a satisfying por- 
tion. n This state of dissatisfaction (let it be 

46 



From Adam to Japhetli. 

understood), is not the result of any lapse in his 
experience of Sanctification. The witness cf the 
Spirit to the purity of his heart, was never clear- 
er. His inward and outward life never in fuller 
hannonv with the known will of God. His vie- 
tory over sin, temptation, and all the power of 
the adversary, never so complete. His cruci- 
fixion to the world, and the world to him, never 
more apparent and real. His love for God, and 
his Truth, never more abounding and absorbing. 
But an increase of heavenly light, has accom- 
panied and kept pace with his ongoing in the 
life of consecrated obedience, and this light now 
makes manifest unto him, heights and depths, 
and lengths and breadths of spiritual experience, 
that he has not yet attained, and he is convinced 
that these must be reached and possessed, ere he 
can be said to have attained unto cc a perfect man, 
unto the measure of the s f attire of the fulness of 
Christ" 

The name Lantech, means: reduced, im- 
poverished. And the revelations now granted, 

JL7 



From Adam to JapJietli. 

of the possibilities and attainments yet to be 
reached, cause him who once esteemed himself 
(through the abundant measure of God's grace 
enjoyed), "rich, increased with goods, and in 
need of nothing," to now feel, as he contem- 
plates the many things, yet remaining to be pos- 
sessed, that lie is very "poor" as to heavenly 
riches; that in view of the deeper phases of truth 
yet to be discerned, and walked in, he is as yet, 
as to his understanding, as one wliQ is c< blind ';' 
that so far as the putting on of the Divine na- 
ture, or character is concerned, he is (in compar- 
ing what he is now manifesting, with what he 
is called to show forth before men of the Christ- 
life), almost, if not quite, "naked." And more- 
over, he is convinced, that this sense of "wretch- 
edness" and "misery^ will not only remain, but 
increase, that lie will not be delivered from it, 
until he enters into the possession of the/ull "in- 
heritance of the saints in light." At this time, 
many of the possibilities yet to be inherited, are 

seen "as through a o-lass darklv " he beholds 

48 



From Adam to Japheth. 

only a dim outline of them, and the promised 
possessions seems to be like l 'a land that is very 
far off;" yet he is inspired to reach u forth unto 
those things which are before'' him, by the as- 
surance, that inasmuch as God has predestinated 
him to be conformed to the image of his Son 
(Rom. viii : 29), he will in his own time and way, 
bring him as a joint-heir with Jesus, to partici- 
pate in the glory of completed manhood. For 
whom God calls, them he also justifies, and whom 
he justifies, them he also glorifies (Rom. viii: 30). 
Hence, man is determined (even in the face of 
what humanly considered, would appear to be 
insurmountable obstacles), to make his "calling 
and his election sure." Although for the pres- 
ent, a sense of impoverishment, and deep travail 
of spirit is his, which might well be voiced in the 
words: U I have a baptism to be baptized with ; 
and how am I straitened, till it be accomplished. n 
Up to this period, he has been wont to think 
of the Holy Spirit as a Convincer of u sin, right 1 
eousness, and judgment to come ;" asa Witness 

49 



From Adam to Japheth. 

to grace received ; and as a Comforter in ever}' 
time of trouble ; but now lie is awakened to see, 
as lie never had discerned before, that the great 
and important office work of the Holy Spirit, is 
to be a Teacher of Truth. He remembers that 
the Spirit as an inward Teacher, was to impart 
to the Lord's disciples "many things,' which 
Jesus himself as an outward Instructor could not 
communicate. It now begins to dawn upon his 
awakening mind, that mere natural gifts, and 
human learning, however high they be, are in- 
sufficient as plummets, to serve man-in sounding 
the depths of Divine Truth ; he sees that if one 
would understand the writings of inspired men, 
he must, when he reads their testimony, be under 
the anointing of "the same Spirit" which in- 
spired them. For the Scriptures declare, that 
"the things of God knoweth no man, but the 
Spirit of God," and he thus feels the pressing 
need, of an anointing with that Spirit, which 
teacheth of #// things, and is truth, and is no lie 

(i Jno. ii: 27), in order that he may both know 

50 



From Adam to Japhcth. 

and lay hold of the things, that are freely given 
him of God. Therefore, he pours out his soul 
in fervent prayer, that lie may receive that unc- 
tion of the Holy One, which shall give him to 
apprehend all that, for which he lias been appre- 
hended of God. The doctrines and traditions, 
which he has received at the hands of men, no 
longer satisfy him, as they once did. He al- 
ready has enough light to show him plainly, that 
men by their human words and interpretations, 
have darkened, rather than made clear, the Word 
and Counsel of the Lord ; and is impressed with 
the significance of the Lord's complaint against 
the spiritual shepherds of old, when he said : 
"As for my flock, they eat that which ye have 
trodden with your feet; and they drink that 
which ye have fouled with your feet/ He sees 
how in every aw those who have set themselves 

■J o 

up as spiritual teachers, have ever taken away 
from the people the Key of true Knowledge; 
how they have not only failed to enter in them- 
selves, but have hindered those who were enter- 

51 



From Adam to Japheth. 

ing (Luke xi ; 52) ; so lie turns, as never before, 
from "man whose breath is in his nostrils/' and 
lonofs for that anointing which shall destroy all 
man-made yokes, burdens, and false doctrines, 
and enable him to see light, in God's Light. 

Through the statements he has found in the 
Scriptures : That Jesus never spoke unto the peo- 
ple "without a parable ; n that the account of 
Isaac and Ishmael, is an allegory; that our Lord 
had to open the understanding of his immediate 
disciples before they could rightly understand the 
meaning of the Scriptures; and from numerous 
other testimonies found in the Bible, he begins 
to feel that there must be hidden within the let- 
ter of the Scriptures (as a kernel within a shell), 
a spiritual sense; which is "the hidden manna," 
upon which all true Overcomers are to feed. He 
also remembers what Paul says : u Ye are come, 
unto Mount Zion, the heavenly Jerusalem, an 
innumerable company of angels, the general as- 
sembly and Church of the First-born, to God the 

judge of all, and to the spirits of just men made 

52 



From Adam to Japheth. 

perfect (Heb. xii : 22,23), and believing these 
experiences, to be as much a present possibility 
to himself, as they were to those to whom Paul 
wrote 1800 years ago, belongs for an experimen- 
tal knowledge and fulfillment of the same in his 
own inner man. He desires to receive that king- 
dom which cannot be moved (Heb. xii: 28); that 
cometh without outward show ; that is within 
man. He wants the anointing that is not tran- 
sient but abiding; in other words, he craves the 
baptism of fire, through which the old heavens, 
being on fire shall be dissolved, and the elements 
melt with fervent heat; so that he may come to 
dwell in a new heavens, and a new earth, where- 
in dwelleth Righteousness; in which, "former 
things are passed away," and where he shall be- 
hold all things made new. 

Of the Lamech spoken of in Gen. iv, we 
read, that he had two wives, Adah and Zillah. 
Adah means: beauty : and Zillah means: shadow. 
In the sta^e of life we are now considering, man 

is brought to see, that he must forsake all that 

53 



Front Adam to Japheth. 

is but "the shadow of o-ood things to come," and 
tl hold fast' 1 only to that which possesses the true 
beauty of the Lord, which is substance. Here it 
is he discovers, that in his ignorance he has been 
endeavoring to serve God, with a doubleness of 
mind, that is, botli according to tc the oldness of 
the letter/ and in the u newness of the spirit." 
Thus, the field of his spiritual life, has been up 
to this time, sown with mingled seed, contrary 
to the Lord's injunction (Lev. xix: 19), and as a 
consequence, the harvest gathered, has been a 
very mixed one ; his experience has been com- 
posed of a mixture of liberty and bondage; of 
trying to live under the authority of two con- 
flicting dispensations at one and the same time, 
viz., "the Law,' which makes nothing perfect, 
and that "better Hope," which does make per- 
fect (Heb. vii: 19); or according to "the letter 
that killeth," and in harmony with Ci the spirit" 
which "givefh life." 

Xow he begins to understand something as 
to what our Lord's words mean, where he says: 

54 



From Adam to Japheth. 

u No man putteth a piece of new cloth unto an 
old garment," "neither do men put new wine 
into old bottles," and it begins to dawn upon him 
that the Law of the Lord, for the guidance of 
his life, is not to be sought for on "tables of 
stone," but on the "fleshy tables of the heart." 
Thus, he is being prepared to enter into that dis- 
pensation, wherein God puts his law into man's 
mind, and writes them on his heart. 

The name Lamech, also means : smitten, 
slaying. And at this stage, man discovers in the 
secret and inmost depth of his being, the exis- 
tence of a spirit, which he at once recognizes lias 
not had its birth of God, but is the offspring of 
his self-hood. It is a spirit, which is most sub- 
tle, and has been clothing itself in the livery of 
heaven, although all the while (as is now seen), 
it has assiduouslv sought to serve its own ends 
and purposes. Its skill and sophistry in excus- 
ing or justifying itself in that which it has al- 
lowed, has been well calculated to hide its real 
nature, but now that the mask has been torn off, 



oo 



From Adam to Japheth, 

and its true character revealed, man realizes that 
he must experience kk a deeper death to self,' 
than lie has hitherto known, if he would obtain 
that u better resurrection' he is reaching after, 
and be raised up into complete u newness of life.' 
For before the interior of man can become the 
restored garden of Bden, in which God. walks, 
talks, and finds delight, the words of Jesus must 
first be fulfilled : "Every plant, which my heav- 
enly Father hath not planted, shall be rooted up." 
The imperfections and shortcomings he has 
noticed both in his own life, and in the lives of 
others professing to be wholly consecrated unto 
God, have not only amazed, and laid him low in 
the dust of self-abasement, but have also served, 
to beget within him an intense desire, that he 
might obtain a fully rounded out, and symmet- 
rical experience and character, in the which he 
should truly " adorn the doctrine of Gcd our Sav- 
iour in all tilings. ' In other words, he longs to 
be so taken up into God, and permeated with his 

Spirit, as to become u a perfect man" that is, 

56 



From Adam to JaphetJi. 

one who shall answer with his entire being, all 
the purposes for which he was created. That 
body, soul, and spirit, may be such a trinity in 
unit}', that in all things whether spiritual or tem- 
poral, religious or secular, lie may glorify Gcd in 
his spirit and body which are God\s. 

Well has the sainted Bramwell expressed the 
state here longed for, when he exclaimed : "Jus- 
tification is great ! to be cleansed is great! but 
what is justification, or the being cleansed, when 
compared with the being taken up into Himself? 
The world, the noise of self, is all gone, and 
the mind bears the full stamp of God's image. 
Here you talk, and walk, and live, doing all in 
Him, and to Him; continually in prayer, and 
turning all into Christ, in every company, in all 
things, by Him, and to Him." And the soul 
cries with the holy Fletcher: "I want the eter- 
nal oracle — Thy still small voice, together with 
Urim and Thummim, the name none knoweth 
but he that receiveth it .... I am tired of 

forms, professions, and orthodox notions, so far 

57 



From Adam to Japheth. 

as they are pipes or channels to convey life, light, 
and love .... Neither the plain letter of the 
Gospel, nor the transient illumination of the 
Spirit can satisfy the large desires of my soul. 1 

The name Lamech is the ninth in the list. 
Nine is the trinity multiplied by its own num- 
ber, and as the three divisions in each oval, or 
dispensation, were said to represent the morning, 
110011, and night of the same, so in a wider and 
fuller sense, the three dispensations, viz., (i) 
Adam to Enosh, (2) Kenan to Jered, (3) Henoch 
to Lantech, set forth the beginning, middle, and 
end, of that world (of experience), the regenerat- 
ing man first passes through, which is transitory, 
and must in due time, give place to that new 
world (of experience), which is to endure forever. 

The character of the consecration called 

for at this point, is more exacting, and reaches 

farther than any sacrifice he has hitherto been 

called to make; and he here sounds the depth, 

as he could not before, of what it means for a 

man to forsake all, to win Christ. Along with 

58 



From Adam to Japheth. 

other tilings called for, lie finds that all he has 
apprehended and accepted as religious Truth, as 
he has passed through the various stages of his 
religious life, must be gathered as it were in one 
bundle, laid upon the altar, and offered as freely 
to God for the fire test, as anything else he has 
ever laid there ; vea, he must lav them there not 
knowing whether the fire when it falls shall es- 
tablish and confirm, or refute and consume, all 
that he has cherished and held dear, concerning 
,the Way, the Truth, and the Life of religion. 
For the fire must prove all things, those which 
have to do with the understanding or head, as 
surely, as those which have to do with heart, 
hands, and feet. So at this stage, man comes to 
his Golgotha, that is u the place of a skull." 

The number nine, is also the number of 
judgment, but the judgment that is here brought 
forth, is not unto shame or defeat, but unto glory 
and victory, which are even now at the door, 
and will be revealed in due time. Lamech also 
means : powerful, and even in this stage, there 

59 



From Adam to Japheth* 

is mighty (yet hidden) pozver at work, which shall 
be known in the next dispensation, when out of 
his present state of weakness, man shall be made 
strong. For concerning the seed and offspring 
of Lamech (who is next to be considered), it has 
been declared : "This same shall comfort us con- 
cerning our work, and the toil of our hands, 
because of the ground, which the Lord hath 
cursed." 

In this third dispensation, which readies 
from Henoch to Lamech, man experiences that 
Sanctificatiou of the Spirit which is needful, to 
fit and prepare him for the fulness of Redemp- 
tion. The third is, therefore, a dispensation of 
Grace, or favor, and if the Grace herein proffer- 
ed to man, is rightly discerned and corresponded 
to in all things, he shall be brought through it, 
to stand in the dispensation of Glory which is to 
follow. In this dispensation, he is brought into 
a spiritual condition, in the next, a celestial or 
heavenly state shall be his inheritance. He 

who hath given Grace, will also give Glory. 

60 



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CHAPTER VI. 
Noah — Shem, Hani, and ' Japheth. 

TN the three dispensations already dwelt upon, 
we endeavored to show, that in each one of 
them, there were three divisions or planes, desig- 
nated : morning, noon, and night. But in this 
fourth — the crowning dispensation, which we are 
now to consider, these divisions of time cease; 
for in this dispensation, the sun no more goes 
down (Isa. lx: 20), consquently, there can be no 
more night. Of course, there is a morning or 

daybreak, but from this point onward, yea, and 

61 



From Adam to Japheth. 

forever, the light shineth more and more; and 
there will be no end to the revelations, and dis- 
coveries of truth and blessedness, which will fol- 
low one another; while each succeeding nnfold- 
meiit, will exceed in Glory the disclosures that 
went before it. For now, the Lord hath bound 
up the breach of his people, and perfectly healed 
the stroke of their wound, and the light of the 
sun is sevenfold, as the light of seven days (Isa. 
xxx : 26). Here, therefore, the declaration is 
made, " that there should be time no longer, n 
for that which was limited and fleeting, has at 
last given place, to that which is unbounded and 
everlasting. 

Iii explaining this dispensation, we shall 
regard Noah as the representive, of the entire 
dispensation, and Sheni, Ham, and Japheth, as 
setting forth the three measures, or degrees of 
perfection, which are the offspring or fruitage of 
the Noachian, or fourth dispensation, that is, 
the dispensation of man's complete Redemption, 

where he is crowned with unfading Glory. For 

62 



From Adam to JaphetJi. 

although there was but one Ark, vet in the Aik 
there were tJiree stories — a lower, second, and 
third. And so likewise, in the Redemption of 
man, there are three natures Redeemed — body, 
soul, and spirit — but these three are but the low- 
er, secondary, and highest divisions of one man. 
We will first consider, the signification of 
the w r ord Noah, which means: rest, comfort, 
consolation, repose. His name stands, spiritu- 
ally, for that dispensation in the work of man's 
Redemption, in which, ihe first heaven, and first 
earth have passed away, and a new heaven, and 
new earth are seen, in which there is 110 more 
sea (Rev. xxi : 1). The sea, represents, a state 
of unrest, and fermentation. This Noachian 
dispensation, therefore, ushers in chat Sabtath of 
Rest which remaineth, oris unending; in which 
man whollv ceases from all creaturelv activity, 
and moving only through, and in the Spirit and 
Will of God, enjoys true repose, and inherits an 
hundred-fold larger measure of Divine comfort, 

and consolation, than lie ever experienced in the 

63 



From Adam to Japhetli. 

way of trial and tribulation. Here it is, that the 
Redeemed can truly say : kk I do nothing of my- 
self," but ik the Father which dwelleth in me, he 
doeth the works.' Noah, is thus, well said to 
be, Ck the figure of the remnant of Israel, who 
shall be brought through the deep waters of af- 
fliction, and through the fire of judgment, and 
be led into the full enjoyment of millennial bliss, 
in virtue of God's everlasting covenant;" the lit- 
tle flock, to whom it is the Father's good pleas- 
ure, to give the kingdom (Luke xii: 32). Hence, 
he who becomes a dweller in this fourth dispen- 
sation, has not only passed through the waters 
of cleansing, but has passed through the devour- 
ing flames of the Refiner's fire, in which, all his 
works have been tested, the dross removed, the 
wood, hay, and stubble consumed; and hence, the 
trial of his faith with fire, is now found to be 
unto praise, and honor, and Glory (1 Pet. i: 7). 

We have designated this fourth, as the dis- 
pensation of Glory ; ' c the root of the word glory, 

signifies : clear, bi'ight. The spiritual sense, is 

64 



From Adam io JaphetJi. 

Divine Light, or Truth ; hence, the real Glori- 
fied state, is that where the spiritual has so got- 
ten the victory over the natural, that the' carnal 
or sinful principle has become extinct ; and the 
Divine Life and Truth shines out brightly in its 
spiritual effulgence; no longer obstructed and 
darkened by the life of the natural." 

In speaking of LameclTs prophecy, made at 
the time of Noah's birth : u The same shall com- 
fort us concerning our work, and the toil of our 
hands, because of the ground which the Lord 
hath cursed;" Philo Judaeus, says : u Noah is a 
kind of surname of righteousness, of which, when 
the intellect is made a partaker, it causes us to 
rest from all wicked works, and releases us from 
sorrows, and from fears, and renders us secure 
and joyful. It also causes us to rest from that 
earth\\ nature, which has been personally laid 
under a curse." Thos. Bromley, commenting 
on the same words of Lamech, especially em- 
phasizing the word "comfort " says : ct So saith 

our Savior: C I will pray the Father, and he shall 

65 



From Adam to Japheth. 

send you another comforter, that he may abide 
with you forever, even the Spirit of Truth.' 
Now this Spirit shall comfort us, or make us to 
rest, from k our work, and the toil of our hands,' 
by making internal and external obedience easy. ' 

Noah, is the tenth name in the list. The 
number ten is called : "kolyS and we read that 
>v Noah was a. just man, perfect in his generation, 
and one who pleased God/ Ten is also said to 
be, the complete number of material law. And 
it is further said to signify ; "a flowing back in- 
to the unity i from which it proceeded. 

It is in this dispensation, that man has writ- 
ten upon him the name of his God, and the name 
of the City of his God — New Jerusalem (Rev. iii : 
12). For being so joined to the Lord, as to be 
one in spirit with him, lie is made a partaker of 
God's nature — inherits God, and thus becomes 
of that u one'' and Divine Body, which is the 
tabernacle of God, called: "Our house which is 
from heaven,' With which, his soul being- 
clothed, and into which he having entered, he as 

66 



From Adam to Japlicth. 

securely comes to rest on Mount Zion (a sunny 
mountain), as Noah's ark came to rest on Mount 
Ararat (holy ground). Because the ransomed 
one has returned, and come to Zion with songs, 
and everlasting joy is upon his head; for having 
obtained joy and gladness, sorrow and sighing 
have taken their flight. The eve of his soul that 
was blind, is now opened; the spiritual ear once 
closed, is now unstopped ; that in him which was 
lame, now leaps like a hart ; and the tongue that 
was once dumb sings (Isa. xxxv : 5, 6, 10). The 
eves of his understanding being" enlightened, he 
knows the hope of his calling ; the riches of 
God's inheritance in the saints ; and the exceed- 
ing greatness of God's power toward those who 
believe; and this, proves to be the same mighty 
power, which God wrought in Jesus, when he 
raised him up from the dead ones, and set him 
at his own right hand in heavenly places (Kph. 
i: 18, 19, 20). For man has now come into the 
unity of the faith, and of the knowledge of the 

Son of God, unto a perfect man, unto the stature 

67 



From Adam to Japheth. 

of the fulness of Christ (Epli. iv : 13). Thus, by 
the inworking of His power, who is able to sub- 
due all things unto himself; the body of man's 
humiliation, has been transformed, and brought 
into conformity with the glorious body of Christ 
(Phil, iii : 21); and his whole spirit, soul, and 
body, is preserved blameless, in the presence of 
the Lord (1 Thess. v : 23). For Christ having 
appeared as man's life, he is now manifested 
with Him in Glory (Col. iii: 4). Here, the taber- 
nacle of God is with man (Rev. xxi : 3), and He 
dwells in him, and walks in him (2 Cor. vi : 16), 
and fulfills his promise : to beautify the place of 
his sanctuary ; and make the place of his feet 
glorious ■; and the Glory of the Lord shall he seen 
upon him (Isa. lx : 2, 13). Thus we see, that 
which was sown (in Adam) a natural body, is raised 
(in Christ) a spiritual body ; that which was cor- 
ruptible, has put on incorruption ; that which 
was mortal, has put on immortality, and the say- 
ing is come to pass: u Death (in Adam) is swal- 
lowed up (in Christ) in victory (1 Cor. xv). 

68 



From Adam to JapJietJi. 

Having considered the name Noah, and its 
several significations; and given (as far as the 
amount of space at our command would al- 
low), a general, though by no means a full or 
complete setting forth of the fulness of blessing 
inherited by man in this fourth dispensation, we 
will now consider brief!}', separately, and in the 
order of their occurrence, the names of Noah's 
three sons : Shem, Ham, and Japheth, and try to 
discover to our readers, how they set forth the 
three measures of man's perfecting, which are 
the offspring or fruitage of his entrance into this 
Noachian dispensation of complete Redemption. 

In our further consideration of this last dis- 
pensation, we will take Noah, to represent the 
moral nature, or the fotindation on which man, 
as the tabernacle or temple of the living God 
is builded, since it is in this dispensation, that 
the tabernacle of God is with men (Rev. xxi: 
3) ; for He now, dwells zvith, and walks in them. 

Although Japheth was the eldest son, Shem 

is usually mentioned first, for from him descend- 

69 



From Adam to Japlieth. 

ed God's peculiar people the Jews, and upon him 
Xoah pronounced the blessing: tk Blessed be the 
Lord God of Shem, and Canaan (Ham's first- 
born) shall be his servant." The name Shem is 
said to be taken from the same root as the word 
Jieaven. It signifies : renowned, distingnislied, 
celebrated. In our explanation, we consider him 
as representing the spirihial nature of man, 
which includes "faith, judgment, wilL and con- 
sciousness. ' He stands for, spirituality and intu- 
ition. It was Shem, and his brother Japheth, 
who took a garment, laid it upon their should- 
ers, and walking backward, so they would not 
see the nakedness of their father, covered him. 
This act of Shem and his brother, in covering 
their father's nakedness, and refusing to look 
upon it (Gen. ix : 23), has a deeply spiritual 
signification, which may appear to the reader, 
after we have concluded our interpretation of 
the three names ; as may also the teaching in- 
tended to be conveyed by the placing of the 

names Shem and Ham, before that of Japheth, 

70 



From Adam to fapheth. 

or the naming' of that which was first, as the 
last. We have not the space to even briefly 
touch upon, the spiritual import of either, much 
as we would like to do so. 

Shem is the eleventh name. Of eleven it is 
said, that "as it exceeds ten, which is the num- 
ber of the commandments, so it fails short of the 
number twelve, which is grace and perfection.' 

The name Ham, means : hot, noisy, crafty, 
swift rider. We take it to denote the physical 
or animal nature of man, with its strong appe- 
tites, and fiery impulses. And embraces "selfish- 
ness, combativeness, sociality, constmctiveness." 
It was his youngest son Canaan (Canaan, rep- 
resents/?/^/ developments of spiritual experience), 
who uncovered the nakedness of his grandfather, 
which Ham made no attempt to conceal, but 
rather, hastened to tell of to his two brethren, 
Shem and Japheth, who were without. There- 
fore (because of his communicativeness), when his 
father awakened from his wine, and knew what 

had been done unto him, Ham participated in 

71 



From Adam to Japheth. 

the curse pronounced against Canaan ; for when, 
immediately after the cursing of his orandson, he 
pronounces blessings upon Sheni and Japheth, 
Ham is passed oyer, as though equally guilty 
with his first-born. 

The name Japheth, signifies: enlargement, 
beautiful, extender, widely spreading, he that 
persuades. Japheth we take, to represent the in- 
tellectual nature of man ; in its breadth, expan- 
sion, ingrowth, and increase. And thus he de- 
notes "^perception, understanding, association, 
meniory. n Concerning him his father said : ' ' God 
shall enlarge Japheth, and he shall dwell in the 
tents of Shem, and Canaan (son of Ham) shall be 
his seryant. " 

His name is the thirteenth in the list, and 
thirteen is said to be the number that represents 
Christ and his twelye disciples, and here signi- 
fies, that man has attained to that state where he 
has become master, and directs the united facul- 
ties of his whole being, which haye now, taken 

their position as disciples, ready to be directed 

72 



From Adam to fiapheth. 

bv their head. We have now briefly considered 
the names: Shem, Ham, and Japheth : "These 
are the three sons of Noah, and of them was 
the whole earth overspread." 

We have placed Noah in the east, as repre- 
senting the Sun-burst of this new dispensation, or 
light. Japheth in the west, to represent the 
shade, or that wisdom of man, which, until the 
Divine light which rises in Noah enlighteneth 
it, is but foolishness in God's sight; but which on 
receiving the "inspiration of the Almighty,' 
then becomes, a media for the irradiation of the 
Light of Heaven, or "Wisdom that cometh from 
above.' Shem we have placed in the north, to 
represent, not icy coldness, but that coolness of 
spirit, soul, and body, which is the very oppo- 
site of \\\2X fiery zeal which belongs naturally to 
Ham, whom we have located in the south. For 
by the spiritual calmness of Shem, the fiery zeal 
of Ham, is tempered, and by the earnestness of 
Ham, the quiet spirituality of Shem, is given a 

positive and active expression. 

73 



From Adam to Japheth. 

Philo Judaeus, speaks of four generic vir- 
tues : Prudence, Temperance, Courage, and Jus- 
tice. We may therefore consider Noah as person- 
ifying prudence ; Shem, temperance ; Ham, 
courage ; Japheth, justice. There are also four 
elements, Water, Air, Earth, and Fire. Noah 
in the east, is a type of water, for water is said 
to be a mediatorial power. Shem in the north, 
is a type of the air, for air and spirit are synon- 
omous, and air is a symbol of life, or action. 
Ham in the south, is a type of earth, and sig- 
nifies a power that is capable of being so worked 
upon by another, that whereas in its natural 
state, it produced but weeds and thorns, it then, 
as readily brings forth fruit and flowers. While 
Japheth in the west, is a type of fire, or illumi- 
nation, which like air is also an active, or posi- 
tive force, the influence of which is distinctly ex- 
erted upon all that is in any way related to it. 

To briefly summarize, Noah, symbolizes the 

moral] Shem, the spiritual \ Ham, the physical ; 

and Japheth, the intellectual nature of man. 

74 



From Adam to Japheth. 

Without morality as a foundation, there can be 
no spiritual character established ; and it is only 
through the physical, that the spiritual can ex- 
press the Divine likeness and image ; and this 
expression can only be in true and fair propor- 
tions, when guided by the judgment or intellect. 

As said in the opening chapter, these vari- 
ous spheres we have mentioned, are in this dis- 
pensation fulh" blended, and by their conjunc- 
tion and assimilation with each other, an entirely 
new and paradisaical temperament and character 
is evolved, so that man realizes the fulfilment of 
that Scripture: "Behold! I make all things new" 

Now is come salvation, and strength, and the 
Kingdom of our God, and the power of his 
Christ (Rev. xii : 10) ; and the Father's will is 
done in earth, as in heaven, for the outward, or 
earthly nature of the Redeemed man, now works 
in perfect and harmonious accord with his in- 
ward, or spiritual nature, and the two are no 
longer twain but one, and what the spirit desires, 

that the body promptly performs ; for man in 

75 



From Adam to Japheth. 

his entire nature in this dispensation, does noth 
iuof against the Truth, but all his words and ac- 
tions are for, and in the Truth. 

Here, with opened spiritual vision, man be- 
holds as in a mirror the Glory of the Lord, and 
is transformed into the same image, from Glcry 
to Glory. For the Divine Power giveth unto 
him, all things that pertain unto life and godli- 
ness, through the knowledge here obtained, of 
Him who has called him unto Glory and virtue. 
Yea, the marriage of the Lamb has come, and 
the soul as a bride, having made herself ready 
for the nuptials, experiences the consummation 
of what it means to be so joined to the Lord as 
to become one spirit with him, receive the new 
name, have it written on the forehead, and in- 
asmuch as there is no guile found in the mouth, 
stands before the throne of the Father without 
fault, and sings the new song which ncne can 
sino- but those who are Redeemed from all earth- 
born inspirations and attractions. 

The sufferings passed through in the stages 

76 



From Ada7n to Japheth. 

leading up to this, are not worthy to be com- 
pared with the Glory that is now revealed, and 
man rejoices with joy unspeakable, tc and already 
Glorified" (i Pet. i: 8 — Alford). Because his 
whole spirit, and soul, and body are sanctified 
through and through, and thus, the entire man, 
is preserved blameless, in the conscious pres- 
ence of the Lord, while a full understanding is 
given of the mystery of God, and of the Father, 
and of Christ (Col. ii : 2) ; and thus the mystery 
which hath been hid from ages and .from oener- 
ations, is now made manifest. 

In this dispensation, the handwriting of or- 
dinances, that was against us, and which was 
contrary to us, are found to be u blotted out," for 
thev are now shown to have been but ^shadows 
of good things to come ;" and that which is only 
"in part" is done away, when that which is 
perfect is come\ and so now, the Redeemed no 
longer touch, taste, or handle those elements 
vvhich perish with the using, but worship in the 

newness of the spirit, in the power of an endless 

77 



From Adam to Japheth. 

life; and if that which is done away, was glori- 
ous, how much more glorious is that which ever 
remaineth. For shadows here give place to 
substance, and forms are swallowed up, and lost 
in power; since the way into the holiest which 
was not made manifest while the first tabernacle 
of the law or letter remained standing, is now 
clearly set forth, and the soul stands in the pres- 
ence of the Father, where there is fulness of joy, 
and has been assigned a place at His 7'ight hand, 
where there are pleasures forevermore. 

Here, the Redeemed "come unto Mount 
Sion, unto the City of the living God, the spir- 
itual Jerusalem/' where the Kingdom which can- 
not be moved is received ; and there is a com- 
prehension of the breadth, length, depth, and 
height of the Love of Christ ; a being filled with 
all the fulness of God ; an inheritance of all 
things promised. For the Temple of God is 
opened, the Ark of the Testimony seen therein, 
and the knowledge of the "Mysteries of the 

Kingdom of Heaven" given. 

78 



Fro vi Adam to Japhetli. 

The square within the circle^ as was stated 
in the first chapter: represents the New Jerusa- 
lem state, or experience which is called in Script- 
ure, the City that lieth four-square (Rev. xxi : 
16). And those who enter through the Gate 
into this City, whose Builder and Maker is God 
(Heb. xi : 10), possess a perfectly rounded out, 
and symmetrical experience, which eacli gate 
being of a single pearl symbolizes (Rev. xxi : 
2i). And all such, exemplify by their everyday 
life, that they possess an experience, which is 
truly square, the length, breadth, depth, and 
height of it being equal. 

The thiuo-s we have written, are not in the 
words which man's wisdom teacheth, but which 
the Holy Ghost teacheth, having compared spir- 
itual tilings with spiritual. Hence, the Truth 
we have declared does not stand in the wisdom 
of men, but in the Power of God, and blessed is 
he who readeth and uuderstandeth experimen- 
tally ALL the steps and stages from Adam even 

unto Japheth. 

79 



Fro7it Adam to Japheth. 

We desire to say in closing, that we have 
been allowed .to give but a tithe, of the testi- 
mony that could be given concerning any one of 
the dispensations treated (especially this last). 
We trust, however, that where w 7 e have been re- 
strained for want of space, the Spirit of Truth 
has enlarged the scope of the revelation, to the 
mind of the reader directly. 

THE END. 



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Or, The Hidden Life Made Manifest. By M. H. M. A 
record of personal experience, in which the principles 
that are being received by many who desire to "walk as 
children of the Day," are set forth. 145 pp. Cloth, 60 
cents. Paper, 40 cents. 

Concise View of the Way to God, and of the State of 
Union. 

By Madam Guyon. 48 pp. Paper, 15 cents. 

The Prayer of Silence. 

By Rev. John Falconi. Translated from the French by- 
Mrs. M. W. Russell. A valuable treatise regarding the 
prayer of simplicity. Price, 6 cents. 



Catalogue of Choice Books. 

Spiritual Letters. 

By Fenelon. Containing forty of the author's most 
spiritual epistles. 56 pp. Paper, 15 cents. 

The Spirit of Prayer ; 

Or, the Soul rising out of the vanity of time, into the 
riches of eternity. By Wm. Law. 96 pp. Paper. 20 cents. 

The Journey ings of the Children of Israel, 

As they are found in the Book of Numbers (chap, xxxiii). 
By Thomas Bromley. Believing that the Scriptures have 
besides the literal, a mystical sense founded in the letter, 
the author aims to unfold the spiritual teaching relat- 
ing to the great and gradual work of regeneration which 
he finds expressed in the Hebrew names and historical 
passages of these forty-two journeys. 245 pp. Cloth, 75 
cents. 

Reminiscences of Pert Reyal : 

Or wonderful displays of Divine Grace and Power in the 
Seventeenth Century. This book furnishes an interest- 
ing account of the religious experience of M. Angelique 
Aruauld, who was abbess of the Monastery at Port Royal. 
Cloth, 191 pp. 50 cents. 

Alphabet of a Scholar in the School of Christ. 

By Thomas A'Kempis, the author of "The Imitation of 
Christ." To which is added, a very old and quaint, but 
practical as well as spiritual treatise, by another author. 
32 pp. Paper, 5 cents. 



Catalogue of Choice Books. 

Christian Counsel : 

On divers matters pertaining to the Inner Life. By Fen- 
elon. 160 pp. Cloth, 50 cents.. Paper, 25 cents. 

The Crucified and Quickened Christian. 

A discourse on Gal. ii : 19, 20. Preached before Oliver 
Cromwell, by Wm. Dell. The author evidently walked 
and preached in the power of the Spirit This book has 
not only had a large sale, but it has been wonderfully 
inspiring and helpful to many. 36 pp. Paper, 10 cents. 

Inward Divine Guidance. 

By T. C. Upham. Of great value to those desirous of be- 
ing led by the Spirit in all things. 138 pp. Cloth, 50 cts. 

Lifeof Dr. John Tauler, 

Of Strasburg, with a summary of his doctrine (translated 
from the German). In the year 134c, when about 50 years 
of age, Tauler's mind underwent a remarkable revolu- 
tion, which r suited in his fully accepting and becoming 
an influential preacher of mystical theology. This little 
book gives an interesting and instructive account of 
these deeper experiences of his spiritual life. toS Dp. 
Cloth, 40 cents. 

A Few Experiences ; 

Concerning some of the weighty things relating to God's 
Kverlastiug Kingdom." By I. Penington. Cloth. 25 cts. 

Christ's Spirit, a Christian's Strength ; 

Or, a plain discovery of the mighty and invincible power 
that all believers receive, through the Spirit. By Wm. 
Dell. 70 pp. Paper, 20 cents. 



Catalogue of Choice Books. 

Counsel to the Christian Traveller ; 

Also, meditations and experiences. By Wm. Shewen. 
The author teaches that it is only by dying to self, that 
any true spiritual progress can he made. 165 pp. Cloth, 
50 cents. 

Spiritual Letters. 

By Mrs. P. L. Upham. This volume contains fifty of the 
spiritual letters of the author. To those who can read, 
and inwardly digest, they will be ''meat in due season." 
14 4 pp. Cloth, 60 cents. 

Practice of the Presence of Gcd ; 

The best rule of a holy life. A series of conversations 
and letters on this subject. Letters were written by 
Nicholas Herman, a mean and unlearned man, who after 
having been a soldier and footman, was admitted a Lay 
Brother among the barefooted Carmelites at Paris in 1666. 
The conversations are supposed to have been written by 
M. Beaufort. 67 pp. Price, 10 cents. 

Footprints of a Pilgrim. 

An interesting record of God's gracious dealings with the 
author as she has followed on to know Him, in the deep- 
er experiences of the Christian Life. "We know of noth- 
ing that can prove more helpful to those who desire to 
"wholly follow the Lord," than this little volume. The 
various articles, which have appeared from time to time, 
in ''Words of Faith," from this gifted author, have 
been gathered together in this volume. By Mrs. A. K. 
Bennett, 116 pp. Paper, 20 cents. 



Catalogue of Choice Books. 

John George Gichtel. 

Some extracts from the life and letters of one, who from 
earliest childhood, had a profound reverence for God, 
from whence originated a faith which kept him unspotted 
from the world. Compiled by Mrs. C. L. Elliott. 4S pp. 
Price, 15 cents. 

The Seven Overcomings. 

In which the seven overcomings mentioned in the second 
and third chapters of the book of Revelation, are un- 
folded as having reference to the degrees of attainment, 
or steps, by which a soul is brought from a lower to the 
highest plane of spiritual experience. With other spirit- 
ual unfoldings of Scripture. By G, W. McCalla. 108 pp. 
Cloth, 30 cents. Paper, 20 cents. 

The Nature of Salvation by Christ : 

Showing that it is a birth of Divine Life in man, known 
long before the appearance of our Lord in that body that 
was born of the Virgin Mary, in which He did the Fath- 
er's will, and exemplified and displayed, the way and 
work of salvation, as a union of God and man. By Job 
Scott. 97 pp. Cloth, 35 cents. Paper, 20 cents. 

The Book of Job : 

With explanations and reflections regarding the Interior 
Life. By Madam Guyon. The author in her Preface 
says, that the Book of Job, is the most mystical of all 
Scripture ; that there is not another book in the whole 
Bible, where the interior states are more naturally de- 
scribed. 260 pp. Cloth, £1.50. 



Catalogue of Choice Books. 



& 



Spiritual Letters. 

Contains twenty-four of Madam Guyon's letters bearing 
upon the Interior Life. 68 pp. Paper, 15 cents. 

An Exhortation. 

Relating to the working of the mystery of iniquity, and 
the mystery of godliness in this present age. By Isaac 
Penington. Paper, 10 cents. 

A Short and Very Easy Method of Prayer : 

Which all can practice with the greatest facility, and ar- 
rive in a short time by its means to a higher degree of 
perfection. By Madam Guyon. 80 pp. Paper, 20 cents. 

The Living Flame of Love. 

This work sets forth the deep and interior experiences 
of the soul that is inflamed with a burning desire to be 
perfectly united to, and absorbed in God. The writings 
of this author were much prized by Madam Guyon. who 
frequently quotes from them in her spiritual instructions. 
It deals with the highest degree of perfection to which 
it is possible to attain in life, viz : Transformation in 
God. By John of the Cross. 76 pp. Paper, 15 cents. 

Parable of a Pilgrim. 

Written, by Walter Hilton, A, D. 1433. Under the para- 
ble of a devout pilgrim, desirous of travelling to Jerusa- 
lem (which he interprets to mean ; The Vision of Peace, 
or, State of Contemplation), he delivers instructions very 
proper and efficacious, touching the behaviour requisite 
in a devout soul, who would pass on to such a Heavenly 
experience. 40 pp. Paper, 5 cents. 



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